Job 26

After reading chapter 26:

*Job replies to Bildad. The first few verses are very sarcastic. Job declares Bildad to be so helpful and wise (not). The dead are still dead.

*Starting in verse 6, things get interesting. First we see "death is naked before God." Death here is the hebrew sheol. Then we see "destruction lies uncovered." Destruction here is abaddon. This is the first time we have encountered Abaddon. Sheol and Abaddon are somehow connected. According  to references, Abaddon is a deep pit in or near sheol, or the name of the angel in charge of the pit of destruction. What is Abaddon's purpose? Who knows. What is worse than being dead, being really, really dead? Is this passage figurative or literal? Does Abaddon actually exist?

*The passage goes on to tell how God is responsible for the sky, the suspension of the earth over nothing, the clouds, the horizon, earthquakes, tsunamis, and fair weather. It is the epitome of the "look at the trees" argument, but more poetic. I've heard these verses used as proof that religion and science are compatible because these things are true: the earth does appear to be suspended over nothing, water is stored in clouds. It's science!

*There is a huge difference between what a scientist would say about these natural phenomena and what Job says. He says,"God does it." He says God "spreads" the sky. God "suspends" the earth. He "wraps up" water in clouds. He "covers" the face of the moon by "spreading" clouds over it. He "marks out" the horizon. He "churns up" the sea. His rebuke shakes the earth. (How many times have we heard that earthquakes are punishment from God?) His breath makes the skies fair. This is not science. It is poetry. Science never takes invisible, unquantifiable beings into account when making statements about how nature works.

*Lets look at verse 12:
NIV- he churned up the sea
KJV- he divideth the sea
NAS-he quieted the sea
JPS- he stilled the sea
Those are all quite different, aren't they? Not to mention that the sea in this verse is yam, which happens to be the name of the canaanite sea God. In this same verse god also cuts Rahab to pieces. Apparently this word Rahab is a Jewish mythological sea monster that also symbolically represents Egypt. So it would make sense if the author was referring to the exodus, parting the sea and killing Egyptians. Verse 13 says god's hand pierced the gliding serpent. Is this serpent referring to Rahab the sea monster?

*Last, Bildad is told these things are just whispers and fringes of god's works. Who can understand the full extent of his power?